The difference between schoolteachers and philosophers is that schoolteachers think that they know a lot of stuff that they try to force down our throats. Philosophers try to figure things out together with the pupils. Sophie’s World , by Jostein Gaarder, page 70
I wonder if, 2413 years after Socrates, whether the world is yet ready for the philosopher-teacher, a pedagogue whose task is not so much to lead a pupil to a place of knowledge that has been mapped and visited before but instead to help the pupil to prepare for the journey of inquiry and reflection and questioning of all that is accepted as knowledge, and all that is yet unknown.
With oceans of information and knowledge readily accessible to anyone with an Internet connection in even the remotest parts of the planet, the role of teacher as “content deliverer” has become defunct. It’s now time that role is replaced with a new role of teacher as co-pilot, as navigator, as logistician, one who anticipates what might be needed on the journey, and travels part of the learning journey with the student.
A teacher-philosopher/co-pilot would not participate in what Ken Robinson calls the greatest suppression of creativity in human history that occurs in our schools when teachers do what incenses Sophie so much. Instead, teachers would be as curious as her students, wanting to learn and to discover what is not yet known.
But for this paradigm shift in the role of schools and teachers to occur, there would need to be a huge shift in our current socio-cultural “centre of gravity”.
A modern philosopher, Ken Wilber suggests that each society has a centre of gravity around which its morals, ethics and worldviews coalesce. This COG acts like a magnet: if you rise above, the centre of gravity pulls you down, if you are below the centre of gravity, it will pull you up.
A very simple example of this is the widely accepted practice of recycling beverage containers in our society. If you don’t recycle aluminium cans and plastic bottles, you will be “pulled up” to this practice by being admonished and persuaded to change your habits through personal encounters, public service ads and incentives such as being paid to return cans to recycling depots. But if you point out that the manufacture of these bottles and cans is a problem in itself, far greater than recycling can solve, you will be “pulled down”, seen as being “intense” or “extreme”. You would be on the outside of society’s centre of gravity around the idea of recycling.
Socrates was on the outside of the centre of gravity in Athens in 399 B.C.E. By questioning the “wisdom” of the city’s elite, he was undermining the status quo. In order for it to retain its power, he needed to be “pulled down” to the Athenian centre of gravity and its views on “education of the young”, a centre of gravity that held the view that the young should not be taught to question authority or to look too deeply into what was considered “truth”.
Education of the young has long been the site of these gravity tensions since it is seen as the most powerful lever for societal change. But the nature of this change is always contested.
As long as education is performing the function of preparing students to take their place within the status quo, and to accept the current wisdom, then all is well. But should a teacher get the notion that education should be about more than that, there is tension and the COG will “pull down” those attempts in ways both personal and political.
This process of “pulling down” can be like my experience of being accused of “breeding rebels” by colleagues in South Africa during the Apartheid era when I taught my students to ask questions about their learning experiences. Over the past 18 years of teaching in Canada, I have continued to cause “trouble” in my teaching practice when I allow students to nap, when I invite them to dance, when I encourage them to question, to negotiate, and especially when I suggest that they look at textbooks as not holding the “gospel” truth about any subject.
Another example of this “pulling down” process is the recent experiences of the teachers of Ethnic Studies in Arizona state schools where legislation was passed in 2010 to stop them from teaching about the historical and literary contributions made by African-American, Native-American and Hispanic-American people. The centre of gravity of the United States public is not yet ready to accept or to acknowledge the injustices of the past and accuses these teachers of inciting racial hatred. Or perhaps they mean, that those teachers are “corrupting the youth” when they teach them how to reveal the truth.
In the 21st century, teachers who behave like “gadflies” on the horse of the corporate-state may not share the same fate as Socrates if they are lucky enough to live in judicially strong countries and if they are lucky enough to belong to a strong labour union. However, world history of the recent past is woven with numerous stories of teachers risking their lives (and sometimes losing them) in states where there is no access to a functioning justice system. In some respects we have not moved much further than Athens in 399 B.C.
I hope 21st century teachers do not have to be prepared to risk their lives before we see a shift in modern western culture’s centre of gravity with regard to the role of teachers in our age of information, a shift that would provide students like Sophie with philosopher-pilots instead of human force-feeding tubes.
2 thoughts on “Teacher as Philosopher?”
Perhaps that paradigm shift must begin with a curricular shift, one that challenges the norms of what we have studied as truth for over a century. The COG is stuck in 19th century thinking; educate youth to replace those who are aging out of the workforce. By and large my experience has been that young people, children, are more creative than their adult counterparts. Unfortunately they do not run the “system” adults do that with their infinite wisdom & experience. Yes, Socrates was right to encourage questioning & exploration. We must endeavour to do the same, always.
The centre of gravity is not something you can see when you are in it. From this place, when you see a rebel, it will seem like you are pulling them up into the fold, even those who might see more than you – and you are pulling down. Perhaps a challenge is to help people see the range of values (and their implications for educational paradigms) and to play with or vision into other possibilities in a supportive way?